Evening Prayer (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. Jamieson, Fausset & Brown: Gospels. Matthew Henry: Revelation. Dr. Robert Reymond: Systematic Theology. Prof. Berkhof, Systematic Theology: Soteriology. Dr. Philip Schaff, Apostolic Christianity, Medieval Christianity, Swiss Reformation and Creeds of Christendom. Westminster Larger Catechism, 94-97.

For Psalm 11.4-6, Prof. Calvin notes the care, provision, protection and love God has for His people while “David would elegantly taunt the pride of the ungodly, who confidently imagine they can do any thing, even with their breath, as we have seen in the tenth psalm, at the fifth verse.”

For Joshua 12, a review of the “slaughtered kings” is started.

For Isaiah 2.6-8, Prof. Henry marvels at the rather stupid blindness of two sorts—the poor and illiterate bowing to their idols while the rich and privileged serve and bow to their idols. Same sin—idolatry—same stupidity—but different by socio-economic classes with perhaps differing idols.

For Mathew 1.1-18, Prof. Jamiesson wonderfully asks about the theologians of the Sanhedrin who talk with Herod. Herod believes the magi, convokes a theological conference with the Sanhedrin, makes inquiry, and hatches a plot to nab and “kill Christ in the crib.” While the demonic Herod believes the magi and the report from the theologians, the sleepy Sanhedrin-theologians have no interest in the report of the magi. Where are they at? Jamiesson notes that all angles of attack on the Child are deterred, including the sleepy theologians who, had they investigated, might have back-blabbed to Herod, further endangering the Holy Child.

For Revelation 6.3-8, Prof. Henry wonders without a conclusion how the sixth seal might apply to historical events. He wisely notes that a decision is not to be made.

For Bibliology, Prof. Reymond continues his complaints about Packer and Van Til. When will it end?

For Soteriology, Prof. Berkhof steps in something with some oddball comments about regeneration. Not his finest moment. We reserve the right for a deposition of the Professor.

For Apostolic Christianity, Prof. Schaff magnifies the long list of German Protestant historians giving a long, long list of several without comment on them.

For Medieval Christianity, Prof. Schaff reviews the arrogant follow-up-1172 letter by Pope Alexander III—a follow-up to the 1171 letter by Pope Adrian IV—sent to King Henry II requiring the stipulations of 1171 be honored, namely, the subjection of the Irish Church to Rome, English rule in Ireland, but also that tax-scheme of 1 penny per Irish family “payable to the Papal treasury” (our words, but we have the assessment value correctly). Yep, send those pennies to Rome, you subjected Irishmen. What possibly could go wrong with these arrangements? A centuries’ long reckoning is in the air.

For the Swiss Reformation, Prof. Schaff continues his long story on the Reformation in Grissons.

For the Creeds of Christendom, Prof. Schaff speaks of the Orthodox Confession of Mogilas, 1643, one for the Greek and Russian churches.

Westminster Larger Catechism, Q. 94. Is there any use of the moral law since the fall?
A. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Q. 95. Of what use is the moral law to all men?
A. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives: to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Q. 96. What particular use is there of the moral law to unregenerate men?
A. The moral law is of use to unregenerate men, to awaken their consciences to flee from the wrath to come, and to drive them to Christ; or, upon the continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

Q. 97. What special use is there of the moral law to the regenerate?
A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.